Kundalini Activation Using Pranayama

Contents:

1. Origin, definition and vital energy

1.1 Panchapran (the five main units of vital energy)

1.2 Panchaupapran (the five sub-units of vital energy)

2. Breathing

2.1 Definition and meaning

2.2 Through the nine openings (navadvars) and the skin

2.3 Account of the energy

2.4 Breathing in unison (samashvasan)

3. Types

3.1 Focussing one’s attention on the breath

3.2 Anulom-vilom pranayam

3.3 Antar (internal) kumbhak pranayam

3.4 Bahya (external) kumbhak pranayam

3.5 Sammishra pranayam

3.6 Shuddhikriya pranayam

3.7 Nadishuddhi (Nadishodhan) - Purification of channels

3.8 Shitalikaran pranayam

3.9 Mudra pranayam: Bhagshaha shvasan (breathing with various parts of the body)

3.10 Other pranayams

3.11 According to the day and night

3.12 Sanhita pranayam: Sagarbha and agarbha (nirgarbha) pranayams

Pranayam
The eight parts of Ashtangyoga (Eight fold Yoga) advocated by Patanjali are :

1. Yam (restraints),
2. Niyam (regulations),
3. Asans (postures),
4. Pranayam (controlled breathing),
5. Pratyahar (introversion),
6. Dharana (concentration),
7. Dhyan (meditation) and
8. Samadhi (superconscious state).

Pranayam is the fourth part among them. It‟s included in Hathayoga.

1. Origin, definition and vital energy

A. The word pranayam ( ) is derived from two words pran ( ) and ayam ( ).
Ayam means to regulate or suppress. Pranayam means regulating the vital energies (pran) in the
body.

B. The word pranayam is formed from pran ( ) + ayam ( ). Ayam means to increase.
Pranayam means increasing the vital energy.

C. Out of the subtle (subtle means those which cannot be perceived by the five senses, mind and
intellect) frequencies in the atmosphere the proportion of the 360 tama predominant frequencies
emitted from the earth is 40%. These are gross among the subtle frequencies. The 108 sattva
predominant frequencies coming from the ajanaj or the star region (nakshatralok) too are 40%
(refer „Science of Spirituality : Chapter 25 - Composition of the Universe). These are most subtle.
In pranayam the word ayam is derived from a (to come/to absorb) and yam (continuously). 360
tama frequencies and 108 sattva frequencies are continuously entering the body. The main aim of
pranayam is to increase the ability to face these 360 tama frequencies. „Science of Spirituality :
Chapter 26 - Man‟ provides information on the vital body (prandeha). Acquiring control over that
vital body, that is vital energy is itself pranayam.

The vital energies performing various functions in the body have various names. The main
among them are the panchapran (five main units of vital energy) and the panchaupapran (the five
sub-units of vital energy). Actually there is only one vital energy but according to its functions
they are named as panchapran and panchaupapran. With every breath and thought the total
oxygen leaves its position in the Brahmarandhra. During inspiration it descends from the
Brahmarandhra and on expiration resumes its place in the Brahmarandhra. So also in the interval
between two thoughts it goes to the Brahmarandhra.

D. Out of the nine serpents (navanag) - the nine groups of pure spiritual particles, five serpents
move within the body as the five internal energies (five vital energies, panchapran). The
remaining four are not present in the body of an average person and do so only with spiritual
progress, that is all the principles in the universe (brahmanda) enter the subtle body (pinda).
1.1 Panchapran (the five main units of vital energy)

 1. Pran: The act of inspiration and the process of incorporation of oxygen into
every cell occur because of the „pran‟ vital energy. Both, the energy performing
these functions and the total vital energy too is called „pranshakti‟. Hence there is a
possibility of confusion in the meaning. To avoid such confusion one should
remember the simple rule that when words like pran, apan, udan, etc. are used, in
that context it refers to the „pran‟ energy causing inspiration. Otherwise one should
consider it as the total vital energy. The main seat of pran is in the heart.
 2. Udan: This energy flows upwards. The act of expiration and speaking occur
because of this energy. Actually inspiration is an action and expiration a reaction.
Its main site is the throat.
 3. Saman: Intestinal movements occur because of this energy. To experience the
saman energy place the tip of the middle finger of the right or left hand on the
navel, note the experience and then read the following section. The moment the
finger touches the navel, inspiration or expiration stops, that is, kumbhak occurs.
To activate the kundalini (spiritual energy) movement of the saman energy is
required. To achieve that, nadibandha (blocking of the channels) is performed. The
energy causing nadibandha is called kilak. Kilak is the energy produced by
expulsion of saman energy. Its main seat is the navel.
 4. Vyan: Most of the voluntary and involuntary actions in the body (beating of the
heart, etc.) occur because of this energy. It has no specific seat and is distributed
throughout the body.
 5. Apan: Excretory functions of the body such as sweating, urination and
defaecation, passing flatus, ejaculation, delivery of a baby, etc. occur due to this
energy. Its main site is the anus.

:।
।। - ५:२७

Meaning: Rejecting external objects and concentrating the gaze midway between the two
eyebrows, sages equalise the pran and apan within the nose, keeping only the Final Liberation
(Moksha) as their ultimate target. - Shrimadbhagvadgita 5 : 27.

An offering is made unto these vital energies prior to commencing a meal.

The function of some vital energies in relation to the universe is as follows:

 Pran: the sun

 Apan: the earth
 Saman: the hollow/cavity between the sun and the earth.

1.2 Panchaupapran (the five sub-units of vital energy)

 1. Nag: causes belching

 2. Kurma: causes blinking
 3. Krukal: causes sneezing
 4. Devdatta: causes yawning
 5. Dhananjay: This energy is spread throughout the body and persists in the
individual‟s body for sometime even after death.
2. Breathing
2.1 Definition and meaning

Everything that is done to maintain one‟s existence and form is called breathing. Breathing starts
from the time of conception. The act of absorption of air, water, and food by the body cells is
referred to as „chay ( )‟ and that of excretion as „apachay ( )‟. The word chayapachay
( ) is derived from the combination of the words chay and apachay.

2.2 Through the nine openings (navadvars) and the skin

In living organisms, tama and sattva predominant frequencies, that is energy enters and leaves the
body through the nine openings and the skin. These nine openings are also called the nine centres
(navachakras).

The amount of energy The amount of energy

entering the body in all expelled by the body in
The nine openings in the body and the skin organisms all organisms
%
%
Number
1. The opening
a) Eyes 2 2 2
b) Ears 2 2 1
c) Nostrils (through 2 64 50
the medium of
air)
d) Mouth (through 1 30 2
the medium of
food and water)
e) Penis 1 1 1
f) Anus 1 1 1
2. Skin - - 43
Total 9 100 100
2.3 Account of the energy

Amount of energy %
Saint of
Average Saint of
70%
person 90% level
level
1. Input
A. Absorption of energy from
outside the body
1. Through air (nose) 50 30 5
2. Through water (mouth) 20 10 5
3. Through food (mouth) 20 10 5
4. Through eyes, ears, 10 10 5
penis and anus
B. Energy produced in 0 40 70
the body
Total accumulated energy 100 100 90
2. Output / Expenditure
A. Use of energy for oneself 10 5 2
B. Release of energy 90 50 20
Total accumulated energy 100 55 22
3. Accumulated energy = 0 45 68
Input - expenditure

With practice of pranayam since less energy is spent on oneself it could result in accumulation of
energy.

2.4 Breathing in unison (samashvasan)

The expulsion and absorption of energy by all the cells in the body simultaneously, is called
breathing in unison. Such breathing occurs because of pranayam. As a result of breathing in
unison since unified energy is used, less energy is utilised and thus it accumulates in the body.
Similarly if one synchronises one‟s breathing with that of any person or animal then one can come
to know his or its thoughts and emotions. So also one can control him. These two can be achieved
with pranayam.
3. Types
There are several types of pranayams. Information on them can be obtained from a number of
books on the subject. Since information on pranayam only from the spiritual viewpoint is
discussed here all the types have not been explained in detail.

Slow breathing [is referred to as purak, abhyantarvrutti (attitude) or Brahma], holding it for
sometime in the chest [is called purak kumbhak or antar kumbhak, stambhavrutti (pillar attitude)
or Vishnu], slow expiration [is called rechak, bahyavrutti (external attitude) or Mahesh] and
finally holding the breath for sometime (is called rechak kumbhak or bahya kumbhak). Kumbhak
not related to internal or external is called „keval (simple) kumbhak‟. When kumbhak is practised
controlling one‟s breath it is called „sahit kumbhak‟. When kumbhak occurs automatically,
without any effort it is called „simple kumbhak‟.

3.1 Focussing one’s attention on the breath

On an average one breathes 21,600 times per day. Focussing one‟s attention on the breath is
considered as continuous chanting (ajapajap) of the „So’ham ( )‟ (He is I) mantra.
Continuous chanting is that which occurs without one‟s own efforts.

3.2 Anulom-vilom pranayam

The word anukaran ( ) is formed from two words „anu ( ) + karan ( ). „Anu‟
means that which is already existing and „karan‟ means an action. With reference to this, anulom
means the act of breathing as one usually does. In „pratilom ( )‟, „prati ( )‟ means
opposite and „pratilom‟ means doing the opposite of inspiration, that is expiration.

There is no need to contemplate on how many seconds purak, kumbhak and rechak take because
as one reduces the breath gradually, after some years one can practise kumbhak for a maximum
period of time. This is the very motive of pranayam. Generally, the duration of inspiration is
thrice that of expiration. One should try to equalise the two. In the final stage, the duration of
expiration should be a little more than that of inspiration.

A. Chandranulom (Chandrabhed): In this, both the inspiration and expiration are done through
the left nostril [through the moon (Chandra) or Ida channel]. The right nostril is closed with the
thumb of the right hand. In the beginning one should perform nine such rounds (avartans). Later
as one gets habituated to them one should perform twenty-five to thirty rounds. At such times the
duration of purak and rechak should be equal. When performing them one should chant a long
Omkar in one‟s mind.

B. Suryanulom (Suryabhed): In this, both the inspiration and expiration are done through the
right nostril [through the sun (Surya) or Pingala channel]. The ring or little finger of the right
hand is used to close the left nostril.

The benefits of these types of pranayam are as follows. Usually breathing occurs as follows.
Breathing occurs for about an hour through the right nostril. Then for two to four minutes through
both the nostrils. Then again through the left nostril for an hour and later for two to four minutes
through both. Then again through the right nostril. This cycle goes on continuously. By practising
anulom-vilom pranayam one gradually gets used to breathing through both nostrils. This
facilitates the opening of the Sushumna channel.
3.3 Antar (internal) kumbhak pranayam

The act: Slow inspiration (purak) - holding the breath for sometime (kumbhak) - slow expiration
(rechak).

3.4 Bahya (external) kumbhak pranayam

The act : slow inspiration (purak) - slow expiration (rechak) - holding the breath for sometime
(kumbhak).

Besides getting habituated to surviving without oxygen the benefits of pranayam are obtained
faster with bahya kumbhak than with antar kumbhak. However the risk in pranayam is higher
with bahya kumbhak.

Bandha and kumbhak: „In the science of Hathayoga some bandhas from among the types of
postures (asans) have been mentioned. They are yogabandha, mahabandha, mahavedha, uddiyan,
mulbandha, jalandharbandha, etc. While holding the breath during kumbhak one needs to close
some openings out of the nine openings in the body. These yogic bandhas prove very useful for
that purpose. A bandha is also useful in directing vital energy from a specific part of the body into
another. If one wishes to acquire mastery over pranayam then one should practise bandhas.‟(1)
Kumbhak (breath holding) performed without bandha may cause headaches, a paunch, etc.

3.5 Sammishra pranayam

The act : slow inspiration (purak) - holding the breath for sometime (kumbhak) - slow expiration
(rechak) - holding the breath for sometime (kumbhak).

3.6 Shuddhikriya pranayam

A. Kapalbhati: Kapal ( ) means the forehead and bhati ( ) to illuminate. Since the
cavities in the bones of the nose and forehead are purified by it, this type of pranayam is called
kapalbhati ( ). It is performed by inspiration followed by sudden contraction of the
abdomen, expiration and then inspiration while relaxing the abdomen.

B. Bhasrika: Bhasrika means the bellows of the blacksmith. This is a mixture of kapalbhati and
ujjayi pranayams.

C. Normal breathing, kapalbhati and bhasrika: In normal breathing, inspiration is active while
expiration is passive. In bhasrika both inspiration and expiration are active. In kapalbhati, as
usual the inspiration is active but expiration is more active. Generally, the rate of respiration is
sixteen to eighteen breaths per minute. In both, bhasrika and kapalbhati the rate rises to fifty to
hundred per minute. There is a higher chance of hyperventilation with carbon dioxide when
performing bhasrika rather than with kapalbhati.
3.7 Nadishuddhi (Nadishodhan) - Purification of channels

Nadishuddhi can be done in two ways as follows.

 1. Samanu - that is by chanting a bijamantra

 2. Nirmanu - that is by some physical action without chanting a bijamantra.

A. Technique

 1. Close the right nostril with the right thumb.

 2. Breathe in very slowly, silently and regularly through the left nostril (purak).
 3. Close the left nostril with the little finger and / or the ring finger.
 4. Hold the breath for as long as possible without effort (purak kumbhak). (Some do not
advocate holding the breath.)
 5. Remove the thumb of the right hand from the right nostril and breathe out very slowly,
silently and gradually through the right nostril (rechak).
 6. Hold the breath for as long as possible, without effort (rechak kumbhak). (Some do not
advocate holding of the breath.)
 7. Breathe in slowly, silently and gradually through the right nostril.
 8. Close the right nostril with the right thumb.
 9. Hold the breath for as long as possible without effort. (Some do not advocate holding
the breath.)
 10. Remove the little and/or ring finger and breathe out very slowly, silently and gradually
through the left nostril.
 11. Do not breathe in for as long as possible without effort. (Some do not advocate holding
of the breath.)

This is called one round (avartan) of nadishuddhi. Inspiration and expiration are acts to be
performed steadily in one rhythm. In the beginning, one should perform seven to eight rounds of
nadishuddhi practising the steps from numbers 2 to 11.

B. Benefits

 Generally breathing occurs as follows. Inspiration and expiration takes three to

four seconds. Hence respiration occurs fifteen to twenty times in one minute.
When practising pranayam both the acts of inspiration and expiration should be
performed slowly, that is, both should take ten to fifteen seconds instead of three to
four seconds each. Initially no matter how hard a seeker tries to breathe slowly, the
lungs get filled with air within five to seven seconds of breathing through both the
nostrils. However if one tries to breathe in slowly through one nostril then it takes
ten to fifteen seconds for the lungs to get filled up with air. The same holds good
for expiration. No matter how slowly one expires through both the nostrils it takes
atleast five to seven seconds. On the contrary, if one expires slowly through one
nostril, it takes ten to fifteen seconds. Thus breathing occurs slowly. Hence when
practising pranayam initially, to develop the habit of breathing extremely slowly,
this technique is useful.
 Ida and Pingala This technique is useful for regulating the energy flow through
these channels and to facilitate the activation of the Sushumna channel. By
practising this pranayam one is also able to activate either the Ida or Pingala, as
desired.

C. Limitations: Once one is able to breathe slowly one should stop using the nirmanu technique,
since it involves the movement of hands and consequently the mind cannot concentrate fully.
D. Anulom-vilom and nadishuddhi pranayam

Anulom-vilom Nadishuddhi
pranayam pranayam
1. Breathing extremely slowly Efforts are required Occurs naturally
2. Increasing or decreasing the sattva and Impossible Possible
raja components according to the
requirement
3. Altering the flow of vital energy Impossible Possible
through the Ida-Pingala channels so as
to facilitate worldly activities.
4. Obstacles in meditation due to Meditation becomes easier since Possible
movement of fingers there are no movements of fingers

E. Other techniques

 When inspiring through the left nostril utter the vayubijamantra „yam‟ in the mind,
sixteen times. Do not expire till it is chanted sixty-four times and after thirty-two
times expire through the right nostril. Later when inspiring through the right nostril
chant the agnibijamantra „ram‟ in the mind sixteen times. Do not expire till it is
chanted sixty-four times and expire slowly through the left nostril after chanting it
thirty-two times.
 When inspiring through the left nostril chant the vahnibijamantra „tham‟ sixteen
times. Do not expire till the vayu bijamantra „yam‟ is chanted sixty-four times.
Then chanting „lam‟ the amrutbija or pruthvibijamantra thirty-two times gradually
expire through the right nostril. Then when inspiring chant „lam‟, when holding the
breath „yam‟ and when expiring „tham‟ in the mind in the same proportion as given
above.
 Inspire till Lord Brahma‟s bijamantra „a‟ is chanted slowly, sixteen times in the
mind. After inspiration chant Vishnu‟s bijamantra „ou‟ sixty-four times. When
expiring chant Shiva‟s bijamantra „m‟ thirty-two times.

In the above three techniques the proportion of purak, kumbhak and rechak is 1:4:2.

3.8 Shitalikaran pranayam

This pranayam overcomes anxiety, stress and helps in keeping the mind calm along with physical
relaxation. It also increases the immunity of the respiratory system against disease. Out of these
pranayams, sadant pranayam is useful for those suffering from pyorrhoea (pus in the gums).

A. Sitkari: First expire. Then turning the tongue inwards press its tip below the upper teeth. Hold
the lips as they remain when one is smiling. Cavities are created between the edges of the lips and
the twisted tongue. Inspire air through these cavities making the sound „si‟. Once the chest is
filled with air, stop purak, close the mouth and do rechak. Repeat this four to five times.

B. Shitali: First put the tongue out a little, from in between the lips, and lift it on both sides. Thus
the tongue assumes the shape of a canoe. Then compress the tip of the tongue with the lips,
creating a cavity there. Gradually inhale air through this cavity. The air passing over the tongue
becomes cool and enters the chest. After purak is complete close the mouth and do rechak through
the nose. This constitutes one round (avartan). Perform three to four such rounds.
C. Sadant: First press the teeth against each other and mould the lips, as if smiling. Then inhale
air slowly, making a sound through the space between the teeth. When inspiration stops, perform
rechak through the nose. This is one round. Perform three to four such rounds.

3.9 Mudra pranayam: Bhagshaha shvasan (breathing with various parts of the
body)

„This is a type of breathing to be done before doing pranayam. This breathing proves useful to
facilitate proper breathing and to make full use of the functional capacity of the lungs.

A. Adham (breathing through the abdomen): Perform the chit mudra. Sit erect either in
sukhasan (the ease posture), vajrasan (the adamant posture) or padmasan (the lotus posture ).
Take a deep, slow breath (purak). Let the abdomen relax slowly during inspiration. Hold the
breath only for a second (antar kumbhak) and then contracting the abdomen gradually expire
(rechak). Before taking the next breath, hold it again for a second in this state itself (bahya
kumbhak). Then gradually relaxing the abdomen perform purak. Continue this slow cycle of
inspiration-expiration. Do not give jerks or apply pressure. Let the breathing be continuous and
regular.

When performing purak since the abdomen is relaxed, the diaphragm between the chest and
abdomen is reduced. As a result, a cavity develops in the lungs (specially the lower zones).
Naturally the external air does not reach these zones. Due to the rhythmic movement between the
abdomen and diaphragm, the abdominal organs receive equal massage and the blood circulation
too increases.

B. Madhyam (chest breathing): Perform the chinmay mudra. The posture adopted should be the
same as above. When performing purak instead of the abdomen, relax the chest to a greater extent
but gradually. When performing rechak contract it slowly. Do not allow abdominal movements to
occur. With this type of breathing, air enters the middle zone of the lungs.

C. Adya (breathing with the help of shoulders): Perform the adi mudra with the hands. The
posture adopted should be the same as above. When performing purak slowly raise the shoulders,
anteriorly. When performing rechak lower them posteriorly.

Raising the shoulders creates a cavity in the upper zone of the lungs and the air inhaled enters
that part. Otherwise since one‟s respiration is superficial that part of the lung is not used much.

D. Yogic breathing: Perform the Brahma mudra with the hands. “Yogic breathing” is a
combination of the above three types of breathing. Breathing should be done first with the help of
the abdomen, then the chest and finally with the help of the shoulders. During expiration too the
same organs should be contracted in the same sequence. This breathing should be performed
calmly and regularly without strain on any part or tightening of the face.‟ (2)
3.10 Other pranayams

A. Ujjayi

 „Expire completely and wait for a moment. Then start inspiring slowly through
both the nostrils. Let the soft palate feel the air entering. When breathing let the
glottis close the food pipe and wind pipe equally so that the air flowing through the
half closed wind pipe makes a hissing “s” sound.
 Making a gesture of swallowing, bend the neck and let the breath be held
automatically. Maintaining this state for some moments make attempts to be aware
of the breath held below the throat.
 Then keeping the glottis half open and making the hissing sound “s” let the air be
exhaled through the left nostril.
 Let the glottis open completely and expel all the air.
 This constitutes one round (avartan): Do 4 to 5 such rounds.

In the other types of ujjayi, inspiration-expiration is done through each nostril. The importance
in this type is attributed to decreasing the respiratory rate by compressing the palate upwards.‟ (3)

B. Bhramari

 „Inhale through both the nostrils and let the air circulate in the mouth imitating the
sound of a drone. Let the entire body feel the vibrations generated. Then let the
breath stop automatically.
 While exhaling, mimic the melodious sound of a female honeybee. Now it
becomes easier. Wait after exhalation for a second. Repeat these rounds several
times.

About bhramari it is said: “By practising pranayam this way the yogi experiences Bliss beyond
description !” ‟ (4)

3.11 According to the day and night

From sunrise to sunset one should inspire through the left nostril and expire through the right.
From sunset to sunrise one should inspire through the right nostril and expire through the left.

During the day, when there is sunlight one should inspire through the left nostril so that the moon
channel (Chandra nadi) is activated and at night, in the absence of the sun one should inspire
through the right nostril so that the sun channel (Surya nadi) is operational. Thus if one performs
acts contrary to the environment then the effects of the environment on oneself are reduced. Also
with breathing through one nostril throughout the day one gets used to slow breathing, quickly.

3.12 Sanhita pranayam: Sagarbha and agarbha (nirgarbha) pranayams

The pranayam done chanting a mantra is called sagarbha and that done without a mantra is
called agarbha (nirgarbha). The mantra is naturally chanted mentally because if done loudly then
one will only be able to expire.

A. The three step (tripad) Gayatri: In this, Om (ॐ) appears twice as given below.
ॐ : :।
ॐ : ।
ॐ : ।

Om bhurbhuvaha svaha.
Om tat savituhu varenyam bhargo devasya dhimahi.
Om dhiyo yonaha prachodayat.

In the three step Gayatri if one mentally chants the first step during inspiration, the second
when holding the breath and the third during expiration then pranayam with purak, kumbhak and
rechak in the proportion of l : 4 : 2, too occurs.

B. The four step (chatushpad) Gayatri: In this four step Gayatri besides the three Oms of the
three step Gayatri, the fourth is added after „prachodayat‟. Due to this fourth Om, kumbhak
(breath holding) after rechak (expiration) also occurs.

Reference:
‘Path of Deliberate Rigour (Hathayoga)’, published by Sanatan Sanstha.
[1]. Vol 6. Pg. 33 First Edition, Bharatiya Sanskrutikosh. Publisher : Pandit Mahadevshastri Joshi, Secretary, Bharatiya Sanskrutikosh Mandal,
410 Shanivarpeth, Pune 411 030.
Yoga - Asane, Pranayam, Mudra, Kriya. First edition, June 1996. Publisher : V.N.Limaye, Sachiv - Vivekanand Kendra Prakashan, Marathi
Section, 1890, Sadashiv Peth, Natubag, Pune - 411 030.
[2]. Pg. 53 [3]. Pg.56 [4]. Pg. 58.
What is Kundalini Shakti?

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Features of a Kundalini Rising

Individual experiences of Kundalini process vary considerably.

The basic signs of a Kundalini rising that a person might experience include:

 feeling different, not fitting in

 a deep yearning for inner development
 inner sensations of light, sound, or heat
 a heightened inner awareness
 glimpses of bliss
 feelings of energy flowing or vibrating within
 special sensitivities, capacities, and talents
 non-ordinary phenomena
 spontaneous bodily movements
 emotional fluctuations
 atypical sensations
 an interest in spiritual growth or in metaphysics or the esoteric compassion and a desire to
serve others
 a sense that something non-ordinary, transformative, or holy is happening within
 personal development, and optimally, spiritual transformation and realization

Although there are discernable patterns to Kundalini process, Kundalini risings offer a limitless
array of possibilities, and each is unique. A Kundalini rising does not necessarily result in
automatic holiness, virtue, genius, special abilities, extraordinary experiences, or peculiar
discomforts. Many people have risings that produce few remarkable manifest characteristics other
than some form of sensitivity and discontent and a talent or quality that stands out to some degree.
The individual is more aware of the subtle aspects of life and is unsettled enough to yearn for
more. This may develop into an intense longing that urges the individual to seek spiritual life, if
they are not unduly distracted into less satisfying temporary substitutes in the mean time.

Not all Kundalini risings manifest phenomena that can be called spiritual experiences. In fact,
some incomplete risings can be quite difficult because Kundalini Shakti's efforts to improve her
status can affect subtle body dynamics, causing a variety of experiences, including subtle body
activities that feel physical and may be uncomfortable. Blocked risings or risings through cul-de-
sac routes may yield some distressing and non-ordinary symptoms and will thwart further spiritual
development until the block or misdirection is corrected. The strain on the subtle body may render
the experiencer ultra sensitive, especially if they do not know how to properly support their rising.

Individuals might also use or misuse any special abilities provided by their risings for their own
worldly purposes, and this might eventuate in some discomforting side effects. If the gifts
provided by an arisen Kundalini Shakti are harnessed for non-spiritual purposes, the resulting
dissipation or misdirection of vital energy and likely ego inflation can postpone further spiritual
progress until the diffusion is contained and the inauspicious focus corrected. In addition, other
unhealthy and unspiritual lifestyle behaviors may complicate an individual's process, stressing the
subtle body, impeding spiritual advancement, and possibly yielding eventual uncomfortable
consequences. Other factors are sometimes present that complicate a rising, and an emotional
reaction to the rising itself can further disturb the subtle body.

An uncomfortable rising can result when Kundalini Shakti emerges spontaneously by means of
non-spiritual catalysts (such as life shock or incorrect intervention) in an unprepared individual
whose subtle body is weak, toxified, or unbalanced and who may have no frame of reference for
interpreting and responding to the experience as potentially spiritual. Kundalini Shakti will work
to resolve such a limitation in the individual, and the experiences produced by her effort may be
felt as uncomfortable and thus be considered problematic by the experiencer. It may also be
labeled a “spiritual emergency” or be pathologized by others because it may meet enough criteria
to be deemed a diagnosable disorder or syndrome. Any blocked rising may eventuate in some
discomforts, and the purification and restoration that follows an improvement in a rising may also
involve some discomfort. Eventually, these difficulties can be improved with spiritual
understanding and correctly cooperating with Kundalini Shakti's efforts to advance the person's
spiritual progress.

A healthy, spiritual lifestyle supports a positive Kundalini process. With this, difficulties with
risings can be improved over time with the dedicated and correct effort of the seek er and grace
bestowed by the divine. Practicing appropriate spiritual methods allows Kundalini Shakti to
correct (divert, unblock, elevate) a stuck rising. Unimpeded risings through a culminating route
will eventually impart full spiritual attainment.

To avoid confusion, it should be emphasized that Traditional Kundalini Science defines

“kundalini” not as a mere energy but as Shakti, the divine source of energy. In the Vedic and
Yogic texts, the various kinds of subtle energy in the human system are referred to as the pranas
or vayus. It should also be noted that the popular term “kundalini awakening” may be used to
refer to an initial release, arousal, or stirring of Kundalini Shakti in a person with a new rising.
But it is also used to describe something different: a new awareness of an already existent rising
that a person was born with, unbeknownst to them. Such showings of an unknown rising are often
mistaken for an initial release. An individual's rising can become apparent at a karmically ripe
time when the process makes some attempt to improve its status or is stimulated or strained by
some other factor. According to this model, these individuals experience a spontaneous "ripening"
of the rising, possibly with few apparent external catalysts to explain the change.

Kinds of Kundalini Risings

According to Traditional Kundalini Science, Kundalini Shakti is the Divine Within,

the Light of all Lights, the inner spiritual director who can provide constant awareness of the One.
In her ascent to Oneness experience at Bindu, there are six routes (nadis) through which she can
arise, and there are various levels in these routes at which Kundalini Shakti might stay in the
course of her efforts to attain her ultimate goal, returning to her Source in Oneness, which is the
Great Illumination beyond phenomena at Bindu.

The kind of rising a person has depends on their individual nature and the circumstances
occurring in the subtle body at the time of the Kundalini release. Correct spiritual practice can
affect the quality of a rising, as can factors such as lifestyle behaviors and the interference of
subtle influences. The kind of risings people have, along with the pattern of past karmas they
carry, determine the types of experiences they go through. Non-ordinary experiences can occur at
any level, or very few may manifest. It is the effect of the rising on vayu (energy) dynamics in the
subtle body that creates the experienced phenomena reported by people with a Kundalini rising.

To prevent or remedy a blocked rising and to assure spiritual development, careful effort is
required to make the individual's container (body, energy, mind, discernment) strong and pure so
Kundalini Shakti can function comfortably and spiritual growth can be attained. Therefore, the
great spiritual traditions provide methods that serve to unblock or divert incomplete risings to
make them stable and allow them to proceed to spiritual results.
The following categories provide a framework for discussing the major stages of spiritual
development as described through the format of Kundalini process according to Traditional
Kundalini Science:

No Rising. Kundalini Shakti remains unreleased, contained in Muladhara chakra, the Root
energy center subtly corresponding to the perineum at the base of the spine. This is the state of an
ordinary person, one with no release or rising and no vayu dynamic in Muladhara.

Kundalini Stirring. Kundalini Shakti is shaken within Muladhara due to stimulation of the
vayus (energies). The vayus in Muladhara spin, but Kundalini Shakti maintains her place at the
mouth of Susumna nadi and does not uncoil her grip from around its base, and so she is not
released or arisen. The experiencer may shake, weep, dance, run, jerk, laugh, cry out, or have glos
salalia or other remarkable phenomena. This may inspire or motivate the experiencer to repeat the
behavior that was the catalyst for the stirring.

Kundalini Arousal. Kundalini Shakti uncoils within Muladhara chakra and withdraws from the
opening to Susumna nadi due to stimulation of the vayus, but the pranic vitality is too weak and
the mind too unfocused to support an actual release from the Root center, and the mind is not
sufficiently spiritually focused. After an arousal, there is no rising, and Kundalini Shakti stays
uncoiled at the Root center, unaware of and unrelated to her Source, for she is no longer facing
upward through Susumna to see her Goal. She does not recoil her grip around the base of
Susumna nadi, and she resides ungrounded and disturbed. If there is no training to remain focused
on virtue, she may be distracted by negative downward pulls and enter the dark substrata chakras
below Muladhara, there to become engaged in nefarious traits and behaviors.

Kundalini Release. Kundalini Shakti uncoils, withdraws from the opening to Susumna, and,
having enough energy and focus in the subtle system, is able to exit Muladhara chakra. This can
take place when the pranic system is sufficiently vital and clear and when specific conditions,
including intense mental and emotional focus, created by spiritual practice or life shock, are
present. Kundalini Shakti can then enter one of the six available nadis and elevate to whatever
level she is able to reach at that time. The nadi she enters depends on the conditions in the
individual at the moment of the Kundalini release.

Partial Rising. Kundalini Shakti breaks the cap of Swayambhu linga and goes through the
whirlwind above it, rising through Susumna nadi and elevating to the level of Anahata chakra, the
Heart center, under the cap of Bana linga. Such a rising is unstable, meaning that Kundalini Shakti
does not stay at the Heart level but goes up and down intermittently within Susumna, with her
base camp at Muladhara, the Root center. This causes mild to moderate fluctuating experiences
until she is able to elevate higher in Susumna. When finally at Makara point in upper Ajna chakra,
the Brow center, Kundalini Shakti determines the culminating Upper Process route she will take
for her ascent to Bindu.

Deflected Rising. Kundalini Shakti, deflected from entering Susumna, can enter either Vajra
nadi or Saraswati nadi, whereupon she rises immediately up to Sahasrara, the Thousand petaled
lotus and opens brain centers there, only to swiftly descend back to Muladhara, which becomes
her base camp. From there, she intermittently goes up and down within the nadi she has entered.
Saraswati nadi has three granthis (knots) that must be opened, and Vajra nadi has five bands in
women and two bands in men that must be aligned. Due to brain center activation, talents and
remarkable experiences might result from deflected risings, but there may be some strain also, as
Kundalini Shakti cannot reach the pinnacle (Bindu) from either of these cul-de-sac nadis and so
becomes frustrated in her efforts to unite with the One. Such a rising must be diverted into a
culminating nadi, usually Susumna, and then must be elevated from there to Makara point in
Upper Ajna chakra, from where the rising can continue to procede upward through an Upper
Process nadi and finally reach Bindu.

Intermediate Rising. Kundalini Shakti rises through Susumna nadi, breaks the cap of Bana
linga at the Heart center, and elevates to the level of Vishuddha chakra, the Throat center, or to
Lower Ajna chakra, the Brow center. These are stable risings, as Kundalini Shakti remains
steadily positioned at the level she has attained and from there attempts to ascend and break the
cap of Itara linga in Ajna chakra so she can reach Makara point. Practical talents may be bestowed
on people with these risings, but over harvesting them may dissipate and strain the subtle system,
delaying spiritual progress. At Makara point, Kundalini Shakti can select an Upper Process route
for her ascent to Bindu.

Faux Full Rising. Kundalini Shakti elevates through Susumna nadi and pierces the cap of Itara
linga in Upper Ajna chakra but stays at Introspector point, which is below Makara point, entering
Upper Sankhini nadi rather than proceding upward. This is an esoteric rising that yields special
powers worldly leaders can utilize to control their domains or take over new realms. It is non-
culminating.

Full Rising. Kundalini Shakti elevates through Susumna nadi, breaking through the cap of Itara
linga and reaching Makara point in Upper Ajna chakra. From this entry point to the upper nadi
regions and culminating process, she is able to select an Upper Process route of her choice to go
through Sahasrara lotus and Brahma Randhra while yet remaining beneath Bindu, the pinnacle. At
this level, Kundalini Shakti is in Upper Process, where spiritual life truly begins as the aspirant is
blessed, purged, purified, educated, and strengthened inwardly with their sincere cooperative
support of Upper process.

Upper Process. Kundalini Shakti is able to use the vayus to renovate her container in the
restoration project between Makara and Bindu. This phase involves the strengthening, repairing,
and detoxifying of the entire subtle body (which includes the energy, mind, and discernment
levels of the person), all managed from Sahasrara itself. The Sahasrara system, with its many
brain centers correlated to the chakra petals, is also refurbished, improving brain function and
endorphin production. This phase can take some time and may be physically and emotionally
uncomfortable as the unconscious (with its karmic vasanas (drives) and samskaras (mental
impressions)) is unloaded and the entire subtle body system is improved. It can be made easier
through skilled spiritual guidance and by the individual's supporting the process with spiritual
practices, perspective, understanding, lifestyle, and devoted spiritual dedication.
Upper Process routes include: Upper Vajra nadi process, which initiates a chakra by chakra purge
and purification orchestrated from the brain center petals of Sahasrara; Upper Chitrini nadi
process, which can cause spontaneous body, hand, and breath movement patterns from Brahma
Randhra; Upper Brahma nadi process, which offers increased awareness and now-ness
perspective through the Stopping Stations or Guru Triangle routes; Hrit process, which gives the
holiness and beatitude qualities of the Sacred Heart and yields Bindu experience even before
eliminating all the karmic residue (samskaras and vasanas).

Complete Process. Kundalini Shakti elevates through the five steps of Brahma Randhra (which
is the blossom of Chitrini nadi at the top of Sahasrara, the Thousand petaled lotus) and enters the
spiritual nuptial chamber of Visarga at the tip of Brahma nadi, merging with Pure Consciousness
at Bindu (which is experienced at the end of Brahma nadi. This Pinnacle experience is the
culmination of a rising but not the final stage of spiritual development. It can be without vasanas
and samskaras or with, if the subtle body purging has yet to be finished.
Complete risings occur after Kundalini Shakti enters Upper Brahma nadi, often via Upper Vajra
and/or Upper Chitrini nadis. They may also begin with a rare initial rising through Lakshmi,
Chitrini, or Brahma nadi. Once Bindu has been reached, Kundalini Shakti returns to Bindu
repeatedly from her chosen temporary base camp location in Upper Brahma nadi until, though the
aspirant's regular spiritual practice, she becomes proficient at reaching Bindu to enjoy Oneness
experience, which is beyond all phenomena. At Bindu, she selects her next base camp.

Kaula Marga Vajra Re-diversion Process. Having had a Vajra nadi rising diverted at
Muladhara to Susumna nadi up to Vishuddha chakra, the Kundalini Shakti of a spiritual vowed
marriage partner re-diverts to Vajra nadi at Vishuddha's Amrita point and elevates, touching
Makara and ascending directly to Bindu via Brahma Randhra, yielding profound ecstasy and brain
center capacity. Unloading then happens. This uncommon process is the way of noble rulers.

Plateau Experience. Kundalini Shakti becomes proficient at quickly and volitionally returning
to the experience of Oneness at Bindu, staying there for a long time, and being able to return to
external functioning efficiently before her next elevation to Bindu experience. She now resides at
her long-term base camp, such as Muladhara, Hrit, or Makara, and commutes from there to Bindu.
She visits Bindu often and for extended periods, having the sleepless sleep or dying without death
experience beyond all phenomena. The practitioner is transformed by Consciousness through
Oneness experience, and prepares for being undistracted by any residual karmic material so
Kundalini Shakti can be in the experience of Oneness at the moment of her departure from the
physical form, thereby providing Liberation, the eternal union of the soul with the One. The three
stages of Plateau experience are: Shuddha beha, which purifies the physical system, Pranava beha,
which improves brain function, and Jnana beha, which refines higher intelligence. Plateau
experience is the goal of all spiritual paths and can result in the individual becoming a realized
saint, sage, or adept. Many levels of advancement are available to advanced holy ones who are
capable of Plateau experience. The realized ones are each unique, and each retains some essence
of their own temperament and conditioning. Those with a special body of knowledge may be
invited by the One to serve humanity as adepts. These maintain some presence on the celestial
plane rather than fully merging into Pure Consciousness at the time of their liberation.

The specialty of PKYC is to assist the qualified sincere spiritual seeker to reach
Makara point in Upper Ajna chakra and then to support the seeker to culmination with
deepening proficiency of Oneness experience at Bindu. After Makara, Kundalini Shakti
determines which Upper Route process she will take and then strives in that way toward
realization, sponsored by the dedicated cooperation and correct support of the individual aspirant.
During this phase, PKYC also provides individualized spiritual education, support, guidance, and
recommendations so the seeker can more skillfully and devotedly help Kundalini Shakti make
good progress as the individual progresses through Full process to Bindu and then becomes more
proficient in Oneness Experience in Complete process. Hopefully, this will culminate in deepened
spiritual advancement with Plateau experience, which can yield Liberation if the holy one is able
to be in Bindu experience at the time of death.
Supporting Kundalini Process

A rising of Kundalini Shakti is a blessed responsibility that initiates the individual's inner spiritual
development. It requires skillful, loving adherence to spiritual life for the individual to comfortably
advance. With sincerity and discernment, one can properly prepare for a healthy rising, correct a rising that
is misdirected or blocked, and be guided to a complete rising. Such a Kundalini rising becomes a pleasant
spiritual process eventually culminating in spiritual realization. That is the Divine design of the human
being and the purpose of life. PKYC is dedicated to assisting aspirants to succeed in this sacred effort.

The following general recommendations may be helpful in supporting spiritual life.

Healthy Lifestyle

Have natural, wholesome, correct nutrition, and eat with awareness. Get sufficient sleep and adequate rest.
Create a life situation that is balanced and secure. Limit stress and overwork; simplify your life.
Get gentle, simple exercise (walk, swim, bike, dance, garden, etc.). Enjoy uplifting pastimes (nature,
music, the arts, reading, handiwork, etc.). Do your psychological inner work (journal, reflect, examine,
uncover, etc.). Find/create supportive, understanding relationships. Cultivate objective awareness and
loving kindness toward self and others. Establish strategies to remain undisturbed by potentially harmful
others. Be spiritual and regulated in sex if you are married. Seek appropriate health care to identify and
treat medical conditions. Take appropriate dietary supplements. Avoid unnecessary, intense, and risky
interventions and practices. Do not use non-prescription psychotropic drugs, including hallucinogens. Do
not abuse nicotine or alcohol.

Spiritual Lifestyle

Accept your spiritual process; do not fight against it or pathologize it. Find a tradition-based model for
understanding your spiritual process. Cultivate discernment, and clarify your belief system. Choose a
focused spiritual (not a merely metaphysical/esoteric) path. Practice your spiritual path sincerely and
regularly. Inwardly clarify which aspect of the divine (or One) you best relate to. Identify and live by
spiritual values, priorities, and purpose. Live by sound ethics and virtue. Perform your life duties with love
and skill. Seek moderation (not extremes, excitement, highs, wonders, or the sensational). Use careful
discernment if seeking psychic/energy/primal interventions. Refrain from cultivating or misusing psi
capacities or occult practices. Create a home environment conducive to spiritual practice. Cultivate faith
and devotion; have patience and perseverance.

Spiritual Practice

Establish a regular, daily personal spiritual practice. Find authentic, skilled spiritual guidance, education,
and counsel. Make a time to engage in spiritual, scriptural study. Use a prayer/meditation pose that is
correct for your body/system. Do carefully selected postures/stretches that are correct for you. Do correct,
selected, gentle breathing practices. Use correct concentration, meditation, and contemplation methods.
Use prayer, sacred chant, and mantra repetition. Affirm your spiritual purpose with dedication. Cultivate
constant awareness of the Divine/One. Pray like a laser beam for spiritual guidance and divine assistance.
Facts About Kundalini Shakti

Kundalini Shakti…..

 Is the divine within, the Holy Spirit, our inner spiritual director
 Exists within every human being in a released or unreleased state
 Is revered as the means for spiritual growth in human beings
 Requires our informed cooperation, skilled support, and spiritual intent
 Follows the natural laws of subtle body physics; dependent on our choices
 Is a sacred power whose process can be improved by spiritual methods
 Requires a trained mind and energy system to advance spiritual growth
 Is safe, beneficial, and transformative when understood spiritually
 Can be misused and abused by naive or non-spiritual people
 May yield some discomforts if not properly supported
 Manifests in many different ways: quite subtle, blessed, extraordinary
 May be released and active in a person without their realizing it is
 Can be released by spiritual methods, life shock, or in a previous birth
 Can correct blocked process and the resulting strain on the subtle system
 Is the source of spiritual seeking, inspiration, awareness, discernment, love
 Is the essential spiritual science held within all spiritual traditions
 Is known by many different names in the world‟s spiritual paths

Misconceptions about “kundalini energy”

Kundalini….

 Is just an exotic energy that can be quite unpredictable and unruly

 Is a very rare event resulting in enlightenment or in difficult symptoms
 Is always an intense experience with many remarkable features
 Is risky, probably dangerous, possibly debilitating
 Leads to a spiritual emergency with odd energy and mental problems
 Is a pathology to be subdued, treated, eliminated
 Can be easily manipulated or fixed with energy work or visualizations
 Can be made to go away by using lots of external focus and behavior
 Always gives a feeling of energy going up the spine with inner fireworks
 Always ascends through a central channel sequentially opening each chakra
 Is best utilized to develop special powers, genius, psychic ability, etc.
 Is occult or of the devil; results from bad luck or God‟s wrath
 Might be sexy, is released by sex, enhances sex
 Is a special path in itself or is just a particular style of hatha yoga
 Is a yogic or Hindu thing only and should be avoided by westerners
 Can be easily released by any guru to yield enlightenment
 Automatically makes a person spiritual or virtuous